To download go to "file" above and select "save as."The following
article
was sent to an assembly and I was asked to write a rebuttal for
them.This article has been scanned and might
contain
typing errors.

His comments are in black and mine are
typed in blue.

A Publication Addressing Critical Issues Of Concern To The
Local Church And To Those That Seek A Biblical Perspective To The World
Around Them

The major problem with this article
isn't
so much the points that are made about the sovereignty of
God,
but the applying of it to the teaching that God elects some to be saved
and consequently others to be lost.

The writer has tactfully used all the
supporting
Scriptures possible to promote his views, while totally ignoring
the many portions that speak of man's will in salvation.

We strongly feel that a proper balance of
these two factors can be scriptural made.

We would want it known that though we
disagree
with the extreme views of this dear brother, we are not at all
disagreeable
about it. We love him as a brother in the Lord.

Further, we do not feel it profitable
for
us to enter into a future discussion of these things. We
shall
state ourthoughts and let the matter rest.

At the outset, we believe that,
Election,
Foreknowledge, Predestination and Adoption are totally in the realm of
the Sovereignty of God. Man has nothing at all to do with
these
things. The problem we have with this article is how they are
being
applied.

Election and Predestination being
applied
to God selecting some before the foundation of the world to be
saved
and other not.

We will enter here and there with our
comments.

ELECTION AND PREDESTINATION OUR CHOICE OR HIS?There are few topics within the Church today that will stir-up as
much controversy than that dealing with the subject of Election and
Predestination.
Much has been written on this subject, yet few can come to terms with
the
Biblical clarity with which the final answer exists. Personally, I have
been challenged by many with questions relating to this subject. As
such,
I have been challenged even further to devote much study to not simply"proving my point," but rather allowing Scripture to speak for
itself
with more clarity, and certainly more accuracy that I am able to
muster.
I therefore submit this rather brief but logical outline for others to
consider when dealing with this topic. This by no means addresses the
entire
subject but rather is intended to be used as a teaching tool and as a
systematic
means of attacking a plan for Biblical study. It therefore is presented
in outline form, merely as a much simpler way of organizing a method of
study.

It is further acknowledged that this material is extracted from
my
personal study and from notes, as gleaned from my classes in
Soteriology,
while a student at Philadelphia College of Bible, and this course in
particular,
while sitting under the teaching of Dr. Ranald Showers, from the
Department
of Systematic Theology and Biblical Exposition.

<>I stand corrected, should I err, but please have your Bible
nearby,
ready and opened when that discussion becomes necessary. It is of
the utmost importance that we arrive at a Biblical perspective, in
particular,
as it relates to witnessing to others.
I. KEY TERMS OF SALVATION
>

Before we even begin this study, I believe that it is extremely
important
that we define some of the terms that we are about to study and
determine
from that, some of the difficulties encountered in our use of those
terms.
The means of defining and their supporting illustrations, present a
rather
strong argument for the total sovereignty of God in this matter.

If, the
writer, means by the "total
sovereignty
of God" that it rules our man's will completely, we will later
remind
him of passages that teach that man has a free will.

A. FOREKNOWLEDGE

1. The Problem of Election Based Upon Foreknowledge

In 1 Pet. 1: 1-2, Peter states that believers were "chosen
according
to the foreknowledge of God the Father." This statement clearly
indicates
that foreknowledge is the basis of election. In other words, God chose
or elected to salvation only those whom He already foreknew.
Foreknowledge
took place first, then election.

This fact creates a problem: what does foreknowledge mean,
particularly
that foreknowledge of God upon which His choosing or electing to
salvation
is based?

1. A Popular Interpretation of the Meaning of Foreknowledge

Perhaps the most popular interpretation of God's foreknowledge is
as follows:

"In eternity past God chose or elected to salvation all those
whom
He foreknew would believe. In fact God's foreknowledge involved
nothing
more than foresight of faith. It did not involve an act of God's Will
whereby
He determined who would be saved; instead it involved a mere
recognition
of something that certain human beings would do in the future."

According to this view, election to salvation is based, not upon
God's sovereign will or choice but upon man's will or choice and God's
recognition of that human choice. In essence, then,
election
consisted of God saying, "I choose you, because I saw that you
will
choose Me."

That God is sovereign we do not deny;
but
what do we understand by the sovereignty of God? Do
we
understand that He rules apart from any consideration of
man's
will? We do not believe this to be so, and will show
in our comments that there is no conflict between the
two.
Further, that man's will does not merit or work God's
salvation. Salvation does not depend upon man, his merits
or
will, but he is the subject of salvation and has a part in
its initiation and progression.

The above statement implies that others
believe that God depends on man for His electing.

3. Problems With This Popular Interpretation

This popular interpretation of the meaning of God's foreknowledge
has some genuine problems. They are as follows:

a. Even if foreknowledge were to mean "foresight of faith." The
issue
of God determining who would be saved is not thereby
avoided.
For the Scriptures teach that God is the one who determines who comes
to
salvation and the one who give the ability to believe. Evidence for
this:

(1) Scripture Passages:

John 1: 13 --"who were born not of blood, nor of the will of the
flesh nor of the will of man, but of God."

There is no consideration for the
context
of this verse.V.12"To as many as received
Him.....even to them thatbelieve on His name." Both verbs,
"received and believe" are in the active voice. In the two
verses, v.12 precedes V.13, they received and believed and
God gave them life through "being born of God." What is
"not
of the will of man...." is the birth. Only God can
perform
this. This is an area of His sovereignty.

John 6: 37--"All that the Father gives Me shall come to Me, and
the
one who comes to Me I will certainly not cast out."

Now, this verse does not teach that God
elected them to salvation before time began. It is simply
saying
that God,the Holy Spirit, through the Word of God,
draws men to Christ. Apart from this drawing man cannot and
will not come. John 6:44, "No man can come to me except the
Father..... draw him."

As to how He draws Jesus said, "And I,
if
I be lifted up from the earth will draw ALL MEN (literally "any
man")
unto Me."

Further, John 6:37, the Father draws,
and
gives to Christ and man, "shall come (active voice) to
Me."
Here you have both the sovereignty and the will of man.

John 6:44-- "No one can come to Me, unless the Father who sent Me
draws him; and I will raise him up on the last day."

John 6:65 -- "And He was saying, 'For this reason I have said to
you, that no one can come to Me unless it has been granted him from the
Father."

(Both of these verses
explained
above)

Acts 5: 31-- He is the one whom God hath exalted to His right
hand
as a Prince and Saviour, to grant repentance to Israel, and forgiveness
of sins."

Israel had nationally rejected their
Messiah.
God's offer of a national repentance and kingdom was no longer
theirs.
He, Christ, is at the right hand of God and will grant
repentance
(nationally) to Israel in the future. Acts 3:20, speaks of a
future
time of refreshing for them. Romans 11:12, "Now if the fall of
them
(Israel) be the riches of the world...how much more their
fulness?"
As of now, the door is closed to them nationally, but not
individually.

The door of repentance that was closed
(nationally)
to the Gentile world, was opened in Acts 11:18, "When they heard
these things, they held their peace, and glorified God, saying,
Then
has God also granted to the Gentiles (nationally) repentance unto
life." This door has now been opened for the past 1900+
years

Acts 13: 48-- "And when the Gentiles heard this, they began
rejoicing
and glorying the word of the Lord; and as many as had been
appointed
to eternal life believed."

This is a favorite verse to teach
election
of some to be saved. The verse most certainly teaches the
sovereignty
of God and the free will of man. The word "ordained" is
mentioned
eight times in the N.T. It is a word that means "to put in order,
arrange in a military fashion." It is used here in the
passive
voice, meaning that somebody or something other than themselves
did
the arranging. Extremist would teach that the arranging was
all done before the foundation of the world. However, they
are reading that into the text and context. What or who really
ordained
these Gentiles? The verse says, "..they were glad, and
glorified
(not God who had chosen them before time) but the Word of the Lord.
This is what "put them in order" for eternal life through their
belief
in the gospel that was being preached to them. The Spirit of God
and the preaching of the gospel "set them up" for
salvation.
This very thing has happened to every person that ever was
saved.
God alone, by His Spirit and the preaching of the gospel "set
up"
every person that gets saved. On their part, "..faith cometh
by
hearing, and hearing by the word of God." Rom. 10:17. Another
important
word in the verse is the word "were" ordained. This word is in the imperfect tense,
meaning they were "being" set up. Now this could not be so,
if they were already "set up" before the world began. It would
have
to have been in the perfect tense.

Acts 18: 27 " . . . and when he (Paul) had arrived, he helped
them
greatly who believed through grace."

Rom. 9:16 -- "So then it does not depend on the man who wills or
the man who runs, but on God who has mercy."

These verses have no application to the
doctrine of God electing some to be saved. We all believe
through
(translated 241 times "by.") grace. It is only by the mercy
and grace of God that we are saved. This alone is the only
grounds
that we, as sinners, can come to the Lord. Tit. 3:5 Eph. 2:8

Phil. 1:29 -- "For to you it has granted for Christ's sake, not
only
to believe on Him, but also to suffer for His sake.

The word "given" ("granted," here) means
"to do something pleasant or kind." We do not doubt
that
to be a "believer in Christ" is a kind and gracious privilege bestowed
by God. Likewise, to suffer for His name sake, is
what
we are to rejoice in. "If ye be reproached for the name of
Christ, happy are ye.." 1 Peter 4:14. But we read nothing
at
all about being chosen to be saved before the world began.

(2) Results

Several of the results of the fall of man make it obvious that it
is impossible for any fallen human being to believe unless God gives
him
the ability to believe.

(a) Rom. 8: 7-8 --Fallen man is totally incapable of doing the
will
of God or of pleasing God; --because the mind set on the flesh is
hostile
toward God; for it does not subject itself to the law of God for it is
not even able to do so; and those who are in the flesh cannot please
God."

If this were so, as it is being
projected,
why would God command men every where to repent if they are
incapable
of doing it? Acts 17:30, "..but now commandeth ALL MEN EVERY
WHERE
to repent. Why would God send a man before Christ to be a witness of
the
Light, that ALL MEN might believe. (John 1:7), if they were incapable?

(B) Eph. 2: 1-5 -- Fallen man is spiritually dead (not even a
spark
of spiritual life in him Eph. 4: 18 -- "... being darkened in
their
understanding, excluded from the life of God because of the ignorance
that
is in them, because of the hardness of their heart." and a spiritually
dead man cannot do anything spiritual.

Man is not dead spiritually, like
a man is physically. "There is a spirit in man, and the
inspiration
of the Almighty giveth Him understanding." Job 32:8. Jesus
said, "It is the Spirit that quickeneth; the flesh profiteth
nothing:
the WORDS that I speak unto you, they are spirit and they are
life.
But there are some of you that believe not..." ("believe,"
active voice)

(c) Rom. 3: 11b -- Fallen man does not seek after God in and of
himself.
"..there is none who seeks for God."

Right on. God seeks the sinner, Gen. 3:9
"Where art thou,?" and the sinner responds. "The Son of man is
come
to seek and to save that which was lost. Zacchaeus was seeking
the
Lord in response to the Divine Seeker Luke 19:3.

(d) 1 Cor. 2: 14 -- Fallen man does not welcome the things
revealed
by the Spirit, including the Gospel. They are moronic to him. "But a
natural
man does not accept the things of the Spirit of God; for they are
foolishness
to him, and he cannot understand them, because they are spiritually
appraised."

This is
because Satan "hath blinded
their
minds to the light of the gospel. 2 Cor. 4:4. The entrance
of thy Word giveth light; it giveth understanding to the simple."
Ps. 119:130

In light of this Biblical teaching, the following question has
too
asked: Upon what basis does God determine to whom He will give the
ability
to believe,

No where does the Scriptures say
He
ever does.

and who will come to salvation? The popular interpretation that
foreknowledge
is simply the foresight of faith has no answer to this question.

b. The popular interpretation of foreknowledge reads something
into
the passages on foreknowledge that is not there. Romans 8: 29 and
11: 2, simply says, "whom He foreknew." They do not
say
that "He foreknew who would believe." The passages do not say
that
foreknew what certain persons would do. They simply declarethat God foreknew certain persons PERIOD.

God's foreknowledge is not some act He
performs,
but an attribute. There is no past or future with God. What
God foreknows He does not necessarily decree or wills.

There are four major words that have to
do with the absolute sovereignty of God.

They are listed below under purposes:

God has purposes that He will perform
and
nothing will hinder. Isa. 14:27, "For the LORD of hosts
hath
purposed it, and who shall disannul it? And His hand is
stretched
out, and who shall turn it back."

HIS PURPOSES: Election, Predestination,
Adoption and Foreknowledge all have to do with the purposes of
God.
He is sovereign in all these things. (None of these are said to
be
directly connected with some being saved and some being damned.)

He also has a will that will never be
accomplished.

HIS WILL: 1 Tim 2:4, "Who will have ALL
MEN to be saved.." 2 Pet 3:9, "..not willing that any should
perish.."
This will never be done. Many have perished and many more
will.

They do not give any qualifying words at
all.
If Paul had meant that God foreknew those who would believe, he
could
have added those qualifying words easily, but the fact remains that he
did not add them.

(c) The popular interpretation of foreknowledge makes divine
election
unnecessary. If foreknowledge is simply the foresight of those
who
will believe, then those who are foreseen obviously will
believe
whether they are elected or not. If election plays no role
whatsoever
in determining who will be saved, then what is its purpose? What
purpose
could there be if people are going to believe anyway, whether or not
they
are chosen of God? Electionis necessary and has a purpose only if it plays a role in
determining
who will be saved. An illustration from thepolitical realm: When you go to the polls to vote, do you go for
the purpose of playing a role in determining who will win the
election?
Would you bother to vote if an election that played no role who
receive
the political office at stake? What purpose is there for an election if
one of the candidates is going to receive the office whether or not he
is elected by the people?

(d) The popular interpretation goes contrary to some Biblical
statements.
As was noted earlier, the popular interpretation has God choosing
people
as a result of their choosing Him. But note how this concept is
contrary
to Jesus statement:

"You did not choose Me, but I chose you." (John 15:16) and His
statement:
"In this is love, not that we loved God, but that He loved us ...We
love,
because He first loved us." (1 John 4:10,11)

(e) The popular interpretation goes contrary to the force and
meaning
of the words "foreknow." "foreknowledge" and other related terms. When
the terms "foreknow" and "foreknowledge" are used with regard to man,
they
simply refer to advance knowledge that a human being possesses (Acts
26:
5; 2 Pet. 3: 17)- Although it is true that God knows beforehand
everything
that will happen. The terms "foreknow" and "foreknowledge," when used
with
regard to God have a stronger force and meaning than mere advance
knowledge.
Evidence for this:

(1) The leading Greek and Hebrew lexicons assign a stronger
meaning:

Kittel--1, 715, says that God's foreknowledge "is an
election or foreordination of His people (Rom.8: 29; 11:2) or
Christ
(1 Pet.1: 20).

Arndt and Gingrich. 710, say that "foreknow," when used of
God, means to "choose beforehand" and foreknowledge means "God's
omniscient wisdom and intention." Note the word "intention."

All of these meanings recognize God's will as being active in
foreknowledge.

(2) God's foreknowledge was an active, determining force in the
crucifixion
of Christ. Acts 2:23--Peter said that Christ was "delivered up by the
predetermined
plan and foreknowledge of God." Here foreknowledge played an active
role
in Christ's crucifixion. This involved far more than just a mere
recognition
or foresight of Christ's deathin the future.

God foreknew and then determined it. It
was not His foreknowledge that determined the death of
Christ,
but aforeknown plan that was devised by
the triune God. This was not apart from the will of the Son
of God who of His own will came to "do Thy will of God..." (Heb.
10:7)

(3) The words "know" and "foreknowledge which are the major
parts of the words "foreknow" and "foreknowledge, " have a strong,
active
force when used of God in the Old and New Testaments.

Kittel. 1. 698 -- In the Old Testament the word "know," when used
of God, involves an action of God's will. It "can mean 'to
elect,"
i.e. to make an object of concern and acknowledgment." (see Num..
16: 5)

This verse has nothing to do with anyone
being saved, but who would be priests in Israel.

Murray, Romans 317 -- The word "know" in the New Testament
has a strong meaning which goes beyond mere recognition of
something
when used of God. It is used in a sense that is practically
synonymous
with "love, and thus has the following meanings: "to set regard
upon,"
to know with peculiar interests,' 'delight,' 'affection and 'action. In
Mt. 7: 23, Jesus' statement to the unsaved said, "I never knew
you."
Certainly Jesus knew them as totheir existence and deeds, for in verse 21, He knew that they
do not the will of God, and in verse 23, He knows that they
practice
lawlessness. Thus, when He said "I never knew you," He cannot be
using "know" in thesense of knowing their existence and deeds. He can only be
using it in the stronger sense of loving or owning someone.

This is not right. Jesus is simple
saying, "I never had a personal knowledge of knowing you as my
own.
There is no thought of foreknowing them or foreloving them. The
writer
is putting something in this word that is not there.

In I Cor. 8: 3, -- Paul states, "but if anyone loves God, he is
known
by Him." Since God is omniscient and knows about the existence
and
deeds of everyone, "know" here must be stronger in meaning than in the
sense of knowing about existence and deeds. In Gal. 4: 9 -- "But now
that
you have come to know God, or rather to be known by God, how is it that
you turn your back again to the weak and worthless elemental things..."
Here, "known by God," is used in the sense of salvation.

This is more easier said than proven.
God
knew all about them, but they didn't know Him as Redeemer
and
He didn't know them as His children. More is being
read
in the passage than is there.

Certainly before their salvation, God knew them in the sense of
their
existence and deeds. (see 2 Tim 2:l9; l Jn 3: 1)

f. The popular interpretation goes contrary to the meaning of
"foreknowledge
in Romans 11:2 and to the basis upon which God chose Israel.

In Romans 1l:2 Paul said, "God has not
rejected
His people whom He foreknew." In the immediate context of this
verse
God's people are the whole nation of Israel. Two things should be noted
about this. First, Paul's language indicates that God foreknew Israel
in
a way that He did not foreknow any other nation, Certainly God foreknew
the existence and deeds of every nation before they came into
existence,
thus, the foreknowledge ofIsrael that Paul refers to cannot be referring merely to a
foreknowledge
of Israel's existence and deeds. It can only mean that God foreloved
Israel
and chose to make Israel the special object of His concern in
distinction
from all other nations before Israel began as a nation.

The word "foreloved" is not a biblical
word.
"God is love." (1 John 4:16). He loved the world of John
3:16
in His foreknowledge and not just Israel. "Herein is love, not
that
we love God, but that He loved us, and sent His Son to be
the
propitiation for our sins,......and not for ours only, but
also for the sins of the whole world" (1 John 4:10; 2:2).

Secondly, the fact that God foreknew the whole nation of Israel
means
that He foreknew not only those Jews who would believe, but also
those who would not believe. Yet God chose or elected the whole nation
to be His special people, including those Jews whom He foreknew would
never
believe. Here is a clear case of divine election that was not
based
upon mere foresight of faith. If the basis of God's election of Israel
was not foreknowledge of faith, then what was the basis of that
divine
election? The answer is found in Deut. 4: 37; 7: 7-8.
God did not chooseIsrael because of any merit in Israel. He chose her because
He loved her. By a sovereign act of His will He chose to love her
even before she became a nation. Israel's election was based upon
God choice to forelove . In Deut. 10:15-16, we see God set His
affection
to love (an act of the will). Circumcision of the heart was to be the
results,
not the cause, of election.

The choice of Israel, as a nation was
seen
in two boys Jacob and Esau. Rom. 9:11, "For the
children being not yet born, neither having done any good
or
evil, that the PURPOSE of GOD according to election might stand, not
of
works, but of Him that calleth." Here is a clear case of
God's
sovereignty in electing Jacob instead of Esau.

The question must now be asked,
"What
did He elect Jacob for?" To be saved, instead of
Esau?
If He did, there is no where in the Scriptures that tells us
about
it. We know from Bible history that He elected Jacob to be the
father
of the nation of Israel that would eventually give us the
"oracles
of God" and bring the promised Seed of the woman into the world
to
die for sin. God is sovereignly working out His purpose,
without
any merits in Jacob. Does this mean Esau could never be
saved?
If it does we know nothing about it in Scripture. It
did
mean that Esau could have never been the father of the nation of Israel.

Here, is a case, of God working out His
own purpose, without man at all.

4. Conclusions Concerning Foreknowledge

(a) God's foreknowledge that is related to election is not merely
foresight of faith. Instead, it is a sovereign act of the will of God
in
which in eternity past He set His affections upon or made objects of
His
special concern certain of His human creatures. God's foreknowledge,
then,
is God's foreloving of certain human beings long before they came into
existence.

(b) God's choice of whom to forelove is based, not upon
some
merit or deeds of the ones loved, but upon God's sovereign will.
Romans 9: 11-16 makes this very clear (God foreloved Jacob before he
was
born, and on the basis of His own sovereign choice, not on the basis of
merit in Jacob.)

There are two important words connected
with God's choice of Jacob and not Esau. They are found in Gen.
25:
23 And the LORD said unto her, Two nations are in thy womb, and
two
manner of people shall be separated from thy bowels; and the one people
shall be stronger than the other people; and the elder shall serve the
younger.

It was not two boys and their eternal
destiny
that God had in mind, but "two nations are in thy womb..."

Secondly, the elder shall serve the
younger.
It is service, and not salvation that is in view. Esau never seem
to have served Jacob as a person during his lifetime, but the people of
Edom has served Israel.

(c) Election to salvation and predestination are based upon this
kind of foreknowledge or foreloving.

It is not foreloving at all. This
is a foreign thought that God foreloves some and not others. God
does not forelove, He is love. God's foreknowledge of a
people
called Israel and the Body of Christ enables Him to elect a goal
or purpose for each and predetermine (mark out) and work that
goal
for them, without any of our help.

In the case of election, God elects His
people for His sovereign purposes. This is not destiny, in
the sense of heaven or hell, but for certain purposes that He has
determined
within his own self. God chose (elected) Israel (nationally)
"........to
be a special people." Deut 7:6 They were not chosen individually
to be saved, many have already perished. So, this choice did
not
have anything to do with individual destinies. Judas was elected
(John 6:70) but not for heaven or hell.

1 Pet. 1:1,1 -- "...to those who reside as aliens,
scattered
who are chosen, according to the foreknowledge of God the Father..."

Chosen for what? God in His mercy
provides and works salvation for us and in us, but He has a
purpose
in doingthis. His purpose isn't just to save us
from hell, but to be, "... the fulness of Him that filleth all in
all." Eph. 1:23

In other words, God does not elect some
to be saved, but He does elect a purpose for them when they are
saved.

Romans 8:29-- "For whom He foreknow He also predestinated."

He predestinated them not to be saved,
but,
".. to be conformed to the image of His Son." This He will
accomplished without any of man's help.

By the same token, He predestinates the
end of all unbelievers. Jude 1:4, "For there are certain men
crept
inunawares, who were before ordained to this
condemnation..." These men willfully because apostates. Goddid not make them that way. However, in
His sovereignty, He ordained the condemnation they were to
receive.
That is, He never ordained them to that condemnation, but He ordained
that
condemnation for them.God never elected Adam to sin. But,
He did predetermine the results of his sin.

If, Pharaoh, hardened his heart against
the Lord, the Lord had every right, to show His power in making it
harder.

Eph. 1:4-5 -- "Just as He chose us in Him before the foundation
of
the world. He predestined us according to the kind intention of His
will."

Here, again, it is "chosen in Him" (not
to be put in Him) It is after (when God foreknew us as in Him) we
are in Him that we are chosen to be before Him in
love
holy and blameless as children by adoption (placing of a son)
This
is God working out His purpose for all those who are among the
redeemed.
He does not choose those who are redeemed, but He most
sovereignly
chooses their ultimate goal.

We have been elected IN CHRIST to BE
SOMEBODY
and not to GO SOMEWHERE.

<>Israel is God's elect nation for His
purposes.
Ruth the Moabitess was not an Israelite. But because she
said,
"And Ruth said, Intreat me not to leave thee, or to return from
following
after thee: for whither thou goest, I will go; and where thou lodgest,
I will lodge: thy people shall be my people, and thy God my God:" Ruth
1:16, she came into the realm of God elect people. Prior to her
decision
she was not elected of God. Prior to my salvation I was not
elected,
but because Christ is God's Elect, and because I am IN Him I come into
the benefits of His elected purposes in Christ
Sufficient has be written to make our
views
clear.
>

However, we would like to give a few
scriptures
that teach that man has a free will to be saved or not.

We see no clash between the free will of
man and the sovereignty of God. We do not believe that God becamesovereign in time, but ever was sovereign.
When He created the man, He was the sovereign God. Yet, He
created him with a free will. There was no clash between
the
sovereignty of God and the free will of man at that time.

We do not believe man became incapable
of
exercising freedom of choice when he sinned. Cain did not
make
theright choice in his offering. Was
this because he was not elected to be saved? We think
not.
He could have reversed his decision and made the right offering
for
God said, "If thou doeth well, shalt thou not be
accepted?..."
Gen. 4:7. It would have changed his destiny. Therefore,
Cain
was lost, not because he was not elected to be saved, but because
of his own choice of offerings.

John 1:11,12 "He came unto His own
(Israel,
the chosen of God) but they received (active voice, meaning
it was a choice they made) Him not." To as many as received
(active voice) Him..."

Again, the same Israelites "would not
come
to Him that they might be saved. John 5:40, "And ye will not
(active
voice) come to me that ye might have life."

John 3:16, "...whosoever believeth
(active
voice) should not perish, but have everlasting life."

God commands ALL MEN EVERY WHERE to
repent
(a.v) (Acts 17:30). Does God command men to do what they
cannot
do and then holds them accountable for not doing it? We
think
not!

The last words of Holy Scripture sounds
this invitation, "....And whosoever will (a.v.) (there is the
human
will) lethim take (a.v.) The water of life freely."
(Rev. 22:17)

Sufficient to show the freedom of man's
will in being saved.

<>You will note each of these verses has
salvation
in view.end of my
article

B. Predestination
>

1. The Meaning of Predestination. The word translated
"predestinated"
in the New Testament literally means: toforeordain, to mark out beforehand, to determine beforehand to
decide
upon beforehand. Thus, predestination in the Scriptures refers to
the act of God in eternity past whereby He foreordained or determined
beforehand
things which come to pass including the salvation of individuals.

2. The Time of Predestination. In eternity past, before the
ages of World history began ( I Cor.2: 7 "..we speak God's wisdom in a
mystery, the hidden Wisdom, which God predestined before the ages to
our
glory "

3. The Agent of Predestination. God is the agent, not some
impersonal
force.

Romans 8: 29-30 -- "'For whom He foreknew He also
predestined
to become conformed to the image of His Son, that He might be the
firstborn among many brethren; and whom He predestined, these He also
called,
these He also justified whom He justified, these He also
glorified.
"

Eph. 1: 4, 5 -- "He predestined us to adoption as
sons
through Jesus Christ to Himself, according to
the kind intention of His will---also we have obtained an inheritance
having
been predestined according to His purpose who works all things after
the
counsel of His will."

5. The Goals of Predestination. In other words, that to which
people
are predestinated.

(a) Eternal life Acts 13:48 --"And when the
Gentiles heard this, (Paul and Barnabas
speaking) they began rejoicing and glorifying at the word of the
Lord; and as many as had been appointed to eternal life believed. "
This
is a different Word, but the same force, (perfect
tense,)
meaning it was something that happened in the past, passive
voice, while says that it was appointed by someone else, not
themselves.

(b) Conformity to the image of Christ

In Rom. 8:29, God has determined in eternity past that
someday
we will be like Jesus. Also in 1 John 3: 2, "Beloved, now are we
the children of God, and it has not appeared as yet what we shall be.
WE
know that, when He appears, we shall be like Him, because we shall see
Him just as He is."

(c). Adoption as sons to Himself

In Eph. 1:5, God determined in eternity past that we would be His
children, members of His family, a child of the King of the universe.

d. The Praise of the Glory of His Grace

Eph. 1:6,12 states that He predestined us in eternity past in
order
to make His grace all the more impressive.

6. The Results of Predestination

a. Effectual Calling to Salvation. (Rom.8: 30)

b. Belief, (Acts 13:48)

C. Election

I . The Meaning Of Election

Election is the sovereign act of God in eternity past whereby He
chose those people who would be saved. It would be synonymous with
"chose."

3. The Agent of Election.

2. The Times of Election

In eternity past, before the foundation of the world. (Eph. 1:4),
"..just as He chose us in Him before the foundation of the world.

5 The Goals or Purposes of Election. that to which God's elected
people,a. Salvation ( 2 Thes. 2: 13; 1 Pet 1:1-2 unto
obedience to Jesus Christ and sprinkling with His blood) cf. Rom. 11:7)

b, That believers should be holy and blameless before God
(Eph.1:4)

c. That believers may proclaim the excellencies of God who called
them out of darkness into His marvellous light (I Pet.2: 9)

6. The Results of Election

a- It makes the believer responsible to act properly toward other
believers. (Col.3: 12-17) It is the basis for sanctification, not
license.
Election does not give the believer liberty to live just any way that
he
pleases.

c. It makes the believer responsible to sacrifice and to do all
that
he can to get the gospel out so that the unsaved elect can get saved (2
Tim.2: 10; Titus l: l). Election is not a deterrent to
evangelism.

d- It guarantees that some people will get saved in response to
the
gospel (2 Tim.2: 10; Titus 1:1) In light of unsaved man's condition,
there
would be no possibility of anyone getting saved apart from election.

e- It makes the believer safe from any changes that are designed
to threaten the believer's salvation. (Rom.8: 33) No one can
successfully
bring a charge against God's elect.

7. of Election Evidences

a. A proper response to the gospel (1 Thes 1:4-5) Their belief
was
how Paul knew they were elected

b. Perseverance in the practice of basic Christian qualities.
(2
Pet. l: 5- 10) This gives assurance that one has been chosen.

D. CALLING

1. The meaning of calling.

a. The meaning of the word - "an invitation or the act of
inviting."

b. Usage in the Now Testament

(I) General Call - it is used of God's invitation to accept the
benefits
of salvation that goes, out to all kinds of people in general (elect
and
non-elect alike.) Mt.22: 14 - this call does not guarantee a proper
response.

<>(2) Effectual Call - it is used of the sovereign act of God by
which
He draws the elect in such a way that every elect person believes and
becomes
saved. This call takes place l during the lifetime of the person (not
in
eternity past) and guarantees a proper response. 1 Cor.1: 23-24
(here
the called are not all the Jews and Gentiles in general, but a select
-group
of Jews and Gentiles). Rev.17:14 (here the called are just the
elect
and faithful, not all people in general). The evidence for the
effectiveness
of this call: John 6: 44,65; Acts 16: 13-15.
It is in this sense that the term "calling" is used most
frequently
in the New Testament. Everything else that we shall see on the
subject
of calling will deal with the effectual call.
>

9. The Evidence of Calling. 2 Pet.1: 5-10 Perseverance in the
practice
of basic Christian qualities.

I conceded at the beginning of this study that the material
contained
therein does not come close to exploring the entire subject at hand, in
particular as man has decided to tackle the issue. However, by
presenting
certain well defined terms used in our study, and then by defining them
by their Biblical use, it becomes a convincing way of seeking the truth
of Scripture.

It was my intentions as a teacher of the Word, to make this
presentation
with the anticipation that there would be some that are not totally
convinced
that this satisfies their concept. I would warmly invite those of that
persuasion to be as brethren in Berea were and "receive the Word
with great eagerness, examining the Scriptures daily, to see whether
these
things were so." (Acts 17:11) May I accord the invitation and
opportunity
to share with you in that endeavour.